Selected quad for the lemma: saint_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
saint_n	bishop_n	church_n	ephesus_n	1,251	5	11.4920	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19428	Father Cotton a Iesuite, the Kings confessour, his two and thirtie demands, to the ministers of France with the answeres added at the end of euerie demand. Also threescore and foure demands proposed to Father Cotton, by way of counter-change. By Peter Moulin, minister of the word of God in the church of Paris. Printed according to the French copie, printed in Paris. Also a new late chalenge, by a learned diuine, to all Papists, in 24. other Popish articles.; Trente-deux demandes proposées par le P. Cotton. English	Du Moulin, Pierre, 1568-1658.; Coton, Pierre, 1564-1626.; Barnes, John, fl. 1600-1621.	1614 (1614)	STC 5857; ESTC S116356	39,158	65

in the same places he might haue found the proofes added by Caluin himselfe would hee wish vs to copie him out the Chapters or can he better reade our writing then the Impression of the Institution Let him then seeke the places if he list and if they content him not let him refute them XXI DEMAND That we must vse no Lights in the Church neither any Ecclesiasticall Ornaments distinguished from the seculers ANSVVERE VVHo euer said so Doe not wee our selues light vp Candles in our Churches when we cannot well see Haue not the Pastors habits conuenient for the Action or seruice in the Churches where they may goe on foot to serue God without riding on horseback But to aske whether we may light vp Candles at high-noone is a question out of the compasse of Diuinitie and may be decided by common sense For it is as much as to aske whether we must walke through the towne with Lanthorne at high-noone or whether we shall need a combe to a bald head We know that the Gentiles vsed Tapers in broad day-light and lighted them about the Images of their Gods and great Personages but we are not their Disciples And vpon this quarrell doth S. Hierome confute the slander of Nigilantius who complained that we light vp Candles in the broad day-light We light not vp saith S. Hierome any Tapers in broad day-light as thou vainely dost slander vs but onely by this remedie to qualifie the darkenesse of the night XXII DEMAND That a Bishop is inferiour to a Priest and that a Deacon is aboue a Priest that is to say that the Superintendent is no more then an Elder in the Church and that the Minister is aboue the Elder ANSVVERE A Slander We say not that the Bishop is inferiour to the Priest but onely that in the new Testament the same persons are called Priests and Bishops 1. Saint Paul to the Phil. 1. v. 1. salutes the Bishops and Deacons of Philippi omitting the Priests and naming many Bishops in a heathen towne where the Church was small it is euident that he tearmeth the Priests Bishops 2. In the 20. of the Acts. vers 17. the same Apostle assembleth the Priests and Elders of the Church of Ephesus but in the 28. verse he tearmeth the selfe-same persons Bishops 3. Likewise in the Epistle to Titus cap. 2. ver 5. he saith I haue left thee in Creete that thou mightest establish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Priests or elders from towne to town namely if there be any that is vnreproueable the Husband of one Wife onely hauing faithfull Children not accused of dissolutenesse For a Bishop must be vnreproueable c. Who perceiueth not that here he nameth him a Bishop whom a little before he called a Priest Now the reason why Presbyters or Priests are called Bishops or ouer-seers is because the power of Priestly Order 1. Of dispensing the Word and the Sacraments wherein that ouer-sight of theirs essentially consists is equally in Presbyters or Priests and in those whom now by an excellency wee call Bishops or Ouer-seers I meane Ouer-seers not onely for their power of dispensing the Word and Sacraments but also for their power of Iurisdiction and gouernment in their owne Churches For the Apostles ordayning many coassistant Presbyters or Priests for the edification of the newly conuerted Cities with their neighbouring places which they called Churches for the auoyding of Schisme and confusion and preseruation of vnitie peace and order established a Fatherly preheminence or prioritie not a Princely as Bellarmine contends of one Presbyter aboue the rest not in the power of order wherein I said they were all equall but in the execution or exercise of diuers particulars that belong to that power as Dedicating of Churches Confirming of the Baptised but especially ordination of Ministers which things onely in case of necessitie that is in defect of Orthodoxe Bishops were and might be performed by Presbyters as appeares they were by Saint Ambrose on the fourth to the Ephesians Whereas otherwise in the presence of Orthodoxe Bishops the Presbyters were not to meddle with these things which were reserued onely to the Bishops Without whose leaue say Ignatius and Tertullian they may neyther preach baptise minister Sacraments or doe any ministeriall acts And as one Presbyter euer from the time of the Apostles had this eminent and Bishoply power aboue the rest in the execution or exercise of ministeriall acts least as Ierome speakes there should be as many Schismes as there are Priests so for the auoyding of like Schisme and Confusion Bishops haue euer had a preeminent power of Iurisdiction and gouernment in their owne Churches by Ecclesiasticall censures As for the word Deacon the Scriptures apply it to euery Ecclesiasticall Function yea euen to Iesus Christ vvho was often called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Deacon or Minister The Apostle to the Hebrewes cap. 8. v. 2. tearmeth him The Minister of the Santuary And Rom. 15. v. 8. The Minister of Circumcision And in the same Chapter S. t Paul calleth himselfe The Minister of Iesus Christ Likewise to the Collossians foure times Thus doth he exhort Timothy to be a good Minister of Iesus Christ 1 Tim. 4.6 yet in the Subscription of the second Epistle he is called a Bishop Thus you see that in the phrase of Scriptures the same persons are called sometimes Priests or Presbyters sometimes Bishops or Ouerseers sometimes Deacons or Ministers Though wee will not denie that the vvord Deacon in a more restrained acception was vsually applied to him that administred the goods or mony of the poore and the Church-Treasure euen in the Apostles time to ease them of that care But when the Treasurie of the Church increasing was committed to certaine Stewards and the poore otherwise prouided for they were more specially vsed for the assisting of the Bishop and Presbyters in things pertayning to Gods Seruice and worship Wherupon Tertullian witnesseth that in some cases they might baptise Saint Cyprian that they might reconcile penitents Saint Gregory that they might preach and againe Saint Cyprian that they assisted the Bishop and Presbyters in ministring the Sacrament of the Lords body and bloud and ministred the Cup. Out of the societie and companie of Deacons in each Church there was one anciently chosen saith Saint Hierome who was not onely to performe the things pertayning to the Deacons Office but also to prescribe vnto others what they should doe and such were called Arch-deacons These in processe of time notwithstanding all Canons to the contrary and the violent opposition of Saint Hierome and other worthies of those times were lifted vp not onely aboue Presbyters but Arch-presbiters also for these reasons 1 Because the number of Presbyters as Hierome notes made them lesse esteemed and the fewnesse of Deacons made them the more honoured 2 Because they were busied in the Church-Treasure and in money matters which are vsually more

that kinde of Primacie for the which they plead so hard in these dayes 1 For had the Apostles knowne that Iesus Christ had giuen the superioritie and command ouer the rest vnto Saint Peter they would neuer after haue contended among themselues about Primacie and that euen the day before the death of IESVS CHRIST Luke 22.24 2 And S. Iohn cap. 1. and S. Paul Gal. 2. would neuer haue named Saint Peter after Saint Andrew and Saint Iames. 3 Neyther would the Apostles haue vnder-taken to haue sent S. Peter to Samaria Acts 8.15 4 Neyther would S. Paul haue said of himselfe that in nothing hee was inferiour to the most excellent Apostles 2 Cor. 11. 12. vvhere hee saith IN NOTHING he taketh away all exception 5 Besides that say that S. Peter had superioritie of Iurisdiction ouer the other Apostles doth it therefore ensue that the same ought to be perpetuall in the Church allso that if one man haue commaund ouer a few that therefore one man must gouerne all the Church throughout the world 6 Doth it also follow that the Bishop or Rome should be his Successor in this Primacie But say these Doctors Saint Peter dyed at Rome Admit it were so but Iesus Christ dyed at Hierusalem shall the death of Saint Peter at Rome be of greater force to deriue the Primacie to the Bishop of Rome then the death of Iesus Christ in Hierusalem to deriue the Primacie to the Bishop of Hierusalem 7 Againe admit the Pope were Saint Peters Successor doth it follow that hee must succeede him in his Apostleship for others will say that he is not his Successor but in qualitie of Bishop of Rome and thereof there is farre greater appearance for likewise the Bishop of Hierusalem was Successor to Saint Iames and the Bishop of Ephesus succeeded Saint Iohn and Saint Paul in that these Apostles were Bishops of Hierusalem and Ephesus yet were they not their Successors in the function of Apostles 8 Finally were the Pope Saint Peters Successor in qualitie of an Apostle and of the head of the Church had he not long since lost this Succession by reuersing the doctrine of Saint Peter and liuing in the estate of a temporall Monarch not of a spirituall Pastor If then he be Successour to Saint Peter it is in like manner as sicknesse succeedeth health and as an vsurper succeedeth in place of him whom he hath expelled To what purpose are the keyes which serue onely but to shut vp heauen or Simons Barke which hath no other vse then to trafficke withall or his Net which at this day is imployed onely in fishing for Dukedomes and to entangle Common-wealths THREE SCORE and foure Demands propounded to the Iesuites of the COVRT 1. WHether the Doctrine of the Gospell be sufficient to saluation also whether the Gospell be wholy contayned in the new Testament or if there be but a part thereof where we may finde the rest 2 When the Prohibition in these dayes made to the Lay-people that they shall not reade the holy Scripture without especiall permission did first beginne 3 Whether in the holy Scripture there be eyther example or commandement to pray vnto Saints wee aske not whether they pray for the faithfull that are vpon earth but whether the faithfull that are vpon earth ought to pray vnto them and where God commandeth it 4 Sith wee should offend the King if at his hands wee should craue any gift through the merits of some other subiect of his how dare they in the Romish Church speake vnto God in such manner as they dare not speake to man for feare of offending him in crauing at Gods hand saluation through the merits of Saints as the Priest doth in his Masse 5 What assurance haue wee that the blessed Virgin Mary was in body rapt vp into Heauen and there crowned Queene of Heauen For sith shee is so protrayted in all your Churches and the people so taught there ought to be some very assured testimonie of the same 6 Whether the Saints in Paradise haue their distinct charges One ouer France as S. Denise another ouer Spaine as S. Iames another ouer Women with childe as S. Margaret another ouer Hunters as S. Eustace c. Who gaue them those offices also when this opinion first beganne 7 Whether praying vnto Saints be necessary to saluation also whether by praying vnto GOD onely through Iesus Christ we cannot be saued 8 Whether God hath commanded to pray in such a tongue as euen he that prayeth doth not vnderstand and when this custome beganne 9 Whether throughout the holy Scripture we haue eyther commaundement or example to haue in Temples the Image of God or of the Trinitie represented in stone or in painting Also whereas God in the 4. of Deuteronomy vers 15. 16. prohibiteth the representing of him in any grauen similitude or Image be it of male or female whether hee hath since changed this ordinance or if hee haue not changed it wherefore doth the Romish Church dispence therewith 10 Whether in the holy Scripture there be eyther Commandement or example that we ought to kneele before the Images of Saints to kisse cloathe light or sence them c. 11 Whether we ought to adore the Crosse with like adoration as God as Thomas in his 3. Part. quest 25. and Cardinall Caietane vpon the same place and many other Doctors of the Romish Church doe teach Also when the Priest speaking to the Wood saith Aue lignum triumphale I salute thee triumphant Wood whether this Wood vnderstandeth what he saith if they answere that they doe it in the honour of Iesus Christ yet ought the Wood whereto they speake in the honour of Iesus Christ to vnderstand what is said vnto it considering also that to speake to the Wood of the of the Kings Chayre in honour of the King is rather a mockage then an honour to the King and indeede where did God euer command it 12 Whether Iesus Christ hath not paid enough to exempt soules out of the fire of Purgatorie and if he hath paid enough why should any man pay againe that which is alreadie fully paid Why should they againe satisfie Gods iustice for that wherein it is alreadie satsfied what a presumption is it to teach that Iesus Christ hath not satisfied for the paine due to sinnes committed after Baptisme and so to impare the vertue of the death of our Sauiour and in a matter of greatest importance to forgoe a new Article of faith without any testimonie of the holy Scripture 13 Sith also that Iesus Christ is yet an Intercessor and Mediator for those soules which they say are yet in Purgatorie why doe they not immediately come forth at his Intercession but doe still abide there some hundreds or thousands of yeeres as appeareth by the Pardons for fiue or sixe hundred thousand yeeres granted by the Pope 14 Againe inasmuch as other Orders of Fryers are at this time of small esteeme in

regard of the Iesuites how comes it to passe that in priuiledges of the Iesuites are inferiour to the Carmelites and to the Fraternitie of Minorites or Franciscans For the Popes haue granted to the Carmelites this priuiledge That they shall remaine no longer in Purgatory but vntill the next Saturday after their decease And the Fraternitie of the Franciscans haue also this priuiledge that they may fetch a soule out of Purgatory by saying fiue Paters and as many Auees vpon the Saturday before Palme-Sunday how I say commeth it to passe that the Iesuites haue no such priuiledge 15 In as much as the Church of Rome doth hold that Purgatorie shall continue no longer but vntill the day of Iudgement whereof it followeth that none of the faithfull that shall then liue shall goe into Purgatory we demand how it commeth that Gods Iustice requireth of them no satisfaction by Purgatory and yet it is now said that they goe into Purgatorie to satisfie Gods Iustice Is it not an heauie misfortune that a man dying at this day and going into Purgatorie there to be tormented certaine hundreds of yeeres was not borne in that latter age for then albeit he had merited tenne times more punishment yet should he haue beene exempt from the fire of Purgatory 16 Againe in as much as in the Romane Church they hold that Infants dying soone after Baptisme doe goe straight into Paradise what is the reason that Priests doe take money to pray and to say Masses for them and what benefit doe these Infants reape by the the same 17 Againe let them tell vs whether in the holy Scripture there be any Commandement that wee shall eate no flesh vpon Fridayes or Saturdayes considering that euen the ordinarie day wherein Iesus Christ eate the Passeouer was the Friday and that Saint Paul willeth vs 1 Cor. 10. that if wee be inuited to the houses of Infidels wee should eate of all that is set before vs without enquiring for conscience sake 18 Let them also shew vs where God forbiddeth Bishops or Priests to marry also whether when Saint Paul writ to Timothie saying Let the Bishop be vnreproueable the Husband of one onely Wife the law of single life were already established 19 VVhere Iesus Christ commanded to sacrifice a propitiatorie Sacrifice for the quicke and for the dead And because their Priests vocation is that they are established to sacrifice Iesus Christ where is their passe or warrant or where did God establish them Sacrificers considering that Iesus Christ gaue not this qualitie to his Disciples and that the new Testament doth not in any place tearme the Pastors of the Church Sacrificers 20 Whether Iesus Christ or his Apostles did euer minister the Supper without Communicants also who instituted the first priuate Masses likewise the Masses for Corne for Heards for finding things lost c. 21 How it commeth to passe that the Masses for Obits and anniuersaries are not founded but for those that haue giuen to the Church and that the foure Orders of begging Fryers are not present at the deaths or Funerals of the needie or poore Artificers 22 Let them tell vs whether the Priest in his Masse breaketh the same things that Iesus Christ brake in his Supper for the Euangelists doe testifie that our Lord made his breaking before the words which they tearme Consecrating whereof it followeth that he brake but bread but the Priest at this day breaketh after the consecration and which is worse saith that in breaking he doth sacrifice which is as much as euidently to say that Iesus Christ sacrificed bread because hee brake it before consecration 23 Also because euery reproch that befell to Iesus Christ during his infirmitie befell him for our Saluation wee demand what this reproch wherein the Doctors Canons and Cauteles of the Romish Church doe say that the bodie of the Lord is sometimes deuoured by Mice and Rats and sometime by Wormes euen now that he is in his glory doth helpe our saluation 24 Wherefore sith the Apostles adored not that which Iesus Christ gaue them in the Eucharist also that whereas Iesus spake not of sacrifice neyther made any eleuation of the Hoast hauing communicated to all that were present and spoken in a language that all vnderstood the Priest at this day doth euery thing contrarie 25 Also in as much as the bodie of Iesus Christ when he celebrated the Eucharist was frayle passible and mortall but that this bodie which the Apostles receiued of him was impassible and could suffer nothing according to the doctrine of our Aduersaries let them tell vs whether this opinion be receiueable which giueth to Iesus Christ at one time two bodies of contrary nature or at the least one bodie contrarie to it selfe 26 Sith also that soone after that the Apostles had receiued the Sacrament into their stomackes Iesus Christ sweate drops of bloud was apprehended buffeted c. wee demand whether this bodie of Iesus Christ which was in the Apostles stomackes sweat any droppes of bloud eyther was by the Souldiers apprehended and buffeted for if he sweat was apprehended and buffeted vnder the formes and in the stomackes of the Apostles hee was alreadie passible vnder them yea and wee must also place vnder the same formes the Souldiers that buffeted him but if vnder those formes hee sweat not neyther was apprehended nor buffeted then was there at the selfe same time one Iesus Christ suffering and one Iesus Christ not suffering and consequently which was not our Sauiour For it was by his sufferings that he was our Sauiour 27 How doth this saying of the Church of Rome agree That betweene the Priests hands there is roundnesse and nothing round colour and not coloured quantity and nothing that hath quantitie And indeede if the Consecrated Host be round and this Host be the body of Iesus Christ it followeth in good Sylogisme that some body of Iesus Christ is round But if the Conclusion be false so must also one of the propositions be Wee therefore demand which of the two it is 28 Also when Victor the third was poysoned in a Challice and Henry the seauenth Emperour in an Host we demand what it was that was poysoned Saying that it was Bread and Wine you deny the Transubstantiation Saying it was the body of Iesus Christ that was poysoned you doe prophane it Saying that it was the accidents the colour and measures that were impoysoned it were not onely to mocke at it but also to make the accidents Subiects of the substance And all this miracle is onely to kill a Pope and a good Emperour 29 Sith also the Church of Rome doth hold that the body of the Lord is fully whole in euery part of the consecrate Host doth she not by consequent say that the point of the holy Pen-knife that pricked the Host where-out sprang drops of bloud pricked Iesus Christ in all parts of his body For that Iesus Christ glorified can yet